Noble Blastus:  
THE HONOUR OF A LORD CHAMBERLAINE: AND OF A GOOD BED-CHAMBER-MAN: OR The COURTIER justified in Conditions of Peace.  
BEING A Sermon preached the 27. of March, 1631. before Sir LUCIUS CARY, and the Congregation at Burford Church in Oxfordshire;  
WITH Special Relation to the Coronation-day, and the Plague and Dearth then among the people.  
BY JOHN RANDOL Bachelor in Divinity, of Brasen-nose College in Oxford.  
LONDON, Printed for Tho: Lambert near the Hospitall-gate in Smithfield. 1633.   
ACTS. 12.20. 
And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and having made Blastus the King's Chamberlain their friend, desired peace, because their country was nourished by the King's country.  

And Herod was war-minded or intending war to the Tyrians and Sidonians: but they came with one accord to him; and persuading Blastus, who was one over the King's bedchamber, or, of the Kings-bed-chamber, they desired peace, because their country was nourished by the Kings.  
THis text containeth a design of King Herod: a design of war: And usually designs of war are in the spring; as now the season is with us: designs of war, which private men ought not to handle; yet appertain to us all it doth to render thanks for having so gracious a King of peace, in whom there is no design of war: virtues by their contraries do best appear; the King's grace by Herod's bloody mind; the happiness of our peace by the unhappiness of Herod's war: therefore have I chosen this text to celebrate this day; a day of peace; wherein our Sovereign Lord, a King of peace, began his reign, for the good of other kingdoms aswell as of our own; because he is not hostilely intended against any realm: he is not, but God is: as we shall justly commemorate unto you, how God by famine hath designed a war against us all, unless as the Tyrians sought peace with Herod, so we with God: Thus is the text suitable to remember us both of this present precious day and of this present dear year: The parts are these:  
1. Herod's design against the Tyrians: 2. The Tyrians prevention of such design. The design is for war; a passionate design; he was not only angry with them of Tyre and Sidon, (as the former translations did read it) but highly displeased with them; and more, (as the last translation notes in the margin,) that Herod did bear an hostile mind intending war against them: as it is in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Erasmus, a war-minded man: plusquam iratus, he was more than angry; for he did meditate a war against them: bellum enim meditabatur, (saith Lintrensis.) he had a fight mind, and meditated war against them: pugnacem gerens animum; meditans ac moliens belium, saith Lorinus: yes, yes; anim● moliens bellum▪ he was bend for war, saith the Tigurine: This is the first part: Herod's design against the Tyrians and Sidonians. Then the second part is their prevention of this design by pacifying the King: wherein observe their expedition of redress: they came presently to the King: and their unanimity: they came with one accord: then their prudent and respective dealing, by a mediator; having made Blastus their friend: having persuaded Blastus; who is described by his office, to be one of the King's bedchamber, or one over the King's bedchamber; by whose means they prefer their submissive request to the King himself for peace, by way of petition they desired peace; and lastly the cause of all; because their country was nourished by the King's country: there's cause enough for their desirance of peace; but his desire of war hath no mentioned cause at all: we are to examine the conjectural doctrines of both sides: beginning with King Herod, and his passionate design for war 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was wrathfully minded to make war against them.  

Of Herod and his passion.  
When iniquity runs in a line, transgression down a whole blood; in some generations you shall scarce find any good of all the name: Herod the son of Antipater slew all the younger innocents when Christ was borne; and would have murdered our Saviour too; if providence had not prevented it by a saving dream. Herod, his son, Tetrarch of Galilee, slew john the Baptist Mar. 6. and most despitefully used our Saviour at his death: Luke 23. and this third Herod in the text slew james the Apostle, imprisoned Peter, drew his own Train-band to execution; and now is in a quartan ague of choler and melancholy mixed with sordid blood, until he have laid the Tyrians dishonorable at his feet. Among jeroboams' race, one young man was found, 1 Kings. 14.13. that had pious intentions toward God: and it was but only one: But among the Herod's none.  
In marriage then be careful with what race ye interveine: Forts creantur fortibus, Gracious men of gracious parents come; and cruel imps from bloody loins: if otherwise, it is by chance: Lois was good, Eunice good, Timotheus good; S. Paul brings down the line: Grand-parents, parents, children, all good: 2 Tim. 1.5. Aristotle can sit ye with a contrary tale; wherein the grandfather was evil, the father evil, and the son evil: A plea being entered against a man for beating of his own father, he thus answers to defend himself; Most honourable Judges, in regard my father beat my Grandfather before he died, and mine own son hath likewise beaten me, let it not seem so heinous a crime unto your sacred ears, if I have beaten my father also; est enim hoc generi nostro proprium: For it is the property of all our generation to beat their fathers, sometime or other, before they die. A goodly property.  
Another drawing his father by the head unto the utmost door, his Father entreated him there to rest; for so far he drew his Father, and left him there: Arist. lib. 7. Eth. cap. 6. a chapter and examples suiting with these Herod's best of any next unto the word of God: for they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 angry men by nature; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickly angry by inheritance; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deeply, and bitterly angry unto war, and blood and death itself: Men full of revenge, and of greater mischief full: This was the property of all their generation: Heavens bless women from such husbands, men from such a Prince, as Herod was: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man suddenly inflamed with anger; meditating nothing but war and death upon every light suspicion of offence: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Yet was not he the chief Commander of the State; but an underling deputy, or Lieutenant only: Regunculus; a vassall-King: Claudius Caesar was the chief Emperor of all Judaea, and the world beside: Herod a contemptible man in comparison of him; of an obscure fortune in Caligulaes' time, cast into prison but a while ago; and now his bolts being newly knocked off, and the fury tossed into such honour, as you see; he swells & domineers over all; as if he were the supreme Governor himself.  
There is nothing more terrible than a Humblebee; if it could but get a sting. Set servants on horseback once, they will quickly make their masters go on foot. A sporting feast in was among the Thessalians and the Romans themselves at their Saturnalian feasts, for the Masters once a year to serve their men; and the Roman Matrons to wait upon their maids; obeying each command as they did theirs the day before: Macrob. lib. 1. cap. 7.10.12. Seneca epist. 4.7. Whether a wanton, or a wiser order; to acknowledge fortunes chance, the charity of nature, or the change of times, I do not know: But sure I am, King Solomon speaks it in a serious crime, amongst the many vanities of this World, that he had seen this absurdity for one, Servants riding on horseback and Princes walking beneath on foot: Eccles. 7.10. A vanity for slaves to be seen above their betters; those on horseback, these on foot: but an absurdity of vanities to see them higher in their own imaginations, than they were upon the saddle: For he saw them not on Asses, or on mules as Princes of that Country road; But on horses; the proudest, fiercest, swiftest executioner of state: to signify their superstately pride. And such this Herod was. For out of prison did he come to reign: and therefore should have considered, saith Solomon, Eccles. 4.14. that from his reign he might return to prison again: God can emprison Kings, as easily as they can other men: and therefore Herod needed not have been so too too outrageously forward for a war.  
Meanness of beginning, or breach of greater Fortune, if once it come unto the prison, or near the pit; it should teach more gentleness to men and more obedience unto God: as it did Manasseh in 2 Chron. 33. v. 12: then God takes off their fetters, forgives their sins, and will prolong their lives: But if they despise the punishment of God, remain as obdurate as they were, sudden destruction shall seize upon them, saith job most prophetically in his 36. chap. v, 8: 9 etc. as here on Herod most unexpectedly it did; because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a bloody and an hostile mind: upon every light occasion meditating a war: a man so meanly descended, and yet so highly ascended again in his own conceit. And such are usually more fierce than ancient blood: Asperius nihil est humili, quum surgit in altum: their ignorance makes them more savage than the rest: Or else their not partaking with the native blood: cuncta ferit, dum cuncta timet; desaevit in omnes, ut se posse putent: as Claudianus goes on: he strikes at all, where ever he fears; and rages against all, that all may think him alone to be the mighty man: whereas, love is the best preserver of a State; fear is but a doubtful band: ac multos metuat oportet, quem metuunt multi: Plut: and he must needs fear many, whom so many fear: meekness becomes the start of honour best, so shall he be the sooner pitied and befriended if he fall: but unskilful tyrants think pride and fierceness the only two, can make them seem to be egregious men: Besides these privitive there are ma●●y positive causes, why such as these may incline to vehement affections; especially arising from a mean estate; and yet made forgetful from whence they did arise; For as coursest corn affords the hardest crust; so coursest blood the most malignant choler: their unusual diet makes them insolently mad; their company much more: enraged with fuming wines, and swollen venomously big with the flatteries of many men, having prospered in a cruelty or two. What dares not he now enterprise? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was highly displeased to the very point of death itself.  
Foolish men succeeding well twice or thrice in the shedding of blood are presently drunk with everlasting hope, that they shall ever prosper in it to their dying day. james he beheaded, Peter imprisoned, executed his trayne-band; and faring well in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was bloodily and hostilely intended for any occasion that should next accrue: But wise men know God's patience doth invite them to repentance or their greater fall: it was Herod's imperfection to gather flesh, and take degrees in blood; yet never fear a fall; until it was too late.  
Some deputies are fiercer than supreme governors themselves, only to demonstrate their officiousness of place: others to satisfy the vengeance of their spleen: King David would have Abner saved 2 Sam. 3. But joab the Captain of the Army would have him slain: Herod did destroy the innocent young children which Caesar the chief Emperor would not have done: and therefore thus reproached him for it, when he heard the news: Herod thou art kinder to thy swine, then to thy son: Thou killst not them, because thou art a Jew; but children all; thou dost not spare thine own; for fear of usurpation, whilst thou art alive.  
The Devil brought our Saviour to the Temples top; yet would not throw him down: his own Country men brought him to their steepest hill, and there they would have thrust him headlong down: Luke 4. v. 29. No fire would our Saviour have from heaven to destroy the Samaritans; but his Disciples would. Luke 9 as in the text: No war would Caesar have with them of Tyre; but his Lieutenant Herod hath a mind unto it: Whether in folly of too much officiousness, or in blood and covetisme, as more likely it was: what ever pretences are, the cause is always fowl; when under-officers are more fierce and bloody, than the supreme governor's themselves.  
But what aileth this tempestuous wolf, that speaks not a syllable less than death? thinks not a thought inferior to war? A war spends both the blood and treasure of a State: and therefore the State should be consulted with, before he enterprise a war: Ph. Com. lib. 10. especially the chief Moderator of the State: Caesar, the imputation will be yours; whatever your under-officers do offend: Herod, you may rule their treasure, but not their hearts; if thus you estrange them by unnecessary wars: your chronicles Herod can inform you well by King Amasiahs' and josiahs' reign, what main damages do still accompany such unnecessary wars.  
Unlucky progress then! For what? Herod coming down to celebrate the Plays of Caesar's health, some cunning brains at Caesarea have found means to accuse the Tyrians to him: what will you say, if Blastus himself suborned the men that did accuse, & now the same become a suitor for their peace? I say that Blastus was too good a man to do so bad an act: but if he should; the crime was Herod's still: For as he is worse that doth infect his mind, than he that doth corrupt his blood: so it is his fault, that doth not look to both: the greater crime with greater care avoid: the height of danger lies in war: the height both of sin & of disgrace in blood: the angry wasps and bees are full of stings; the King of Bees, saith Seneca, hath none: solus ipse rex aculeo caret: No more should Herod have.  
Or, what will you say, if Herod never meant, yet did pretend a war: to uncrest the Tyrians pride, and so enrich himself? But the text says not, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man intending war; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man really meditating a war indeed: and I say, both safety and honour it is for Kings to be contented with their own: to be Kings over themselves as well as other men; that is truly to be a King indeed.  
Or, if any man say, the war was intended because tribute was not paid; that defence is false: for such their speedy petitioning of peace with cost; shows either Tribute was not due from them, or if due, than it never was denied.  
Or what? if the Tyrians did receive S. Peter and his doctrine with triumphant joy, who so lately had displeased Herod, might he not therefore justly threaten them a war? what if they did? so did the Caesareans receive S. Peter too: why then should he meditate a war against those, more than these? these under his Empire were, those not so: if therefore against the Caesareans he did not move a war for entertaining of S. Peter's faith; much less against the Tyrians ought it to be done: as learnedly Zanchius and Lorinus against Baronius prove: What Prince did ever move a war against those that were not under his command merely & only for religion sake? for other things they may: but merely and only for religion sake, Lorinus in his conscience thinks they may not. Lor. de fide & Bello. So think our Church; who never do destroy an heretic merely for religion sake; but for some other additament of cause. No: no: their own fair Chronicler josephus, who describes this very progress of Herod to his death, reports no cause at all: and an unworthy war it needs must be, that is not worthy of a cause. Nor do the Fathers give him any: but as S. Chrysostome says, because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. In 〈◊〉. facile irascens & vanae gloriae cupidus: a vain glorious man; proud and ambitious; of a fierce & overconfident mind; unsatiable both in wealth and honour: and where such natures be; if no other cause be found, it is reason enough to move a war upon you, merely because you are next neighbour to them: si ob nullam aliam causam, tamen propter vicinitatem: o the miserable condition of evil neighbourhood: it is the common infelicity of every age; that neighbours seldom do agree: and the potenter they be, the greater still the feud: because mighty men would ever dwell alone, saith Esa. ch. 5.3. and being willing to fall out; though cause be wanting yet pretence is easy to be found: 'tis i'll to neighbour next unto a covetous man; but worse to border next unto an ambitious Prince: for as covetous men add house to house; so tyrant's realm to realm: no other kingdom is so great, but their appetite is as great, as it: still thirstingly extending their line over others though they have not so much as any just colour of a war: that's the tyrant's case: never contented prudently to rule their own; though that be greater charge than well they can perform: be their own dominions never so large, yet the next territory would make a sweet addition to it: If Herod could but add Tyre and Sidon to his kingdom of Judaea! for which he is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man meditating of a war.  
And is this thy meditation Herod? thou know'st the law; if a mean man remove the mark of his Neighbour's Land; he shall be accursed for it; much more a Prince if he, Hosea 5.10. the World itself is transitory: why then do you not enlarge your virtues rather than your lands? in coveting others goods, why will ye lose your own? your own good conscience, which ten thousand times more precious is, than all the gold of Tyre: know then to be contented whensoever ye have enough: know than ye have enough whensoever ye are contented with it: though ye shed no blood, nor any combat wage; yet if you meditate or pretend a strife to procure conditions of advantage to yourselves by ruin of other men, that neither did offend God nor you the Celestial spirit will brand you for it, as he doth this Herod in the text; that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man intending war or blood or any thing to procure unlawful conditions of advantage to himself.  
And is this thy meditation still O Herod? and dost thou prosper in it, after such abundance of sanctified blood as thou hast shed? one would have thought, some thunderbolt might have dashed out thy brains, the earth have opened, and so the bloody wretch dropped down at once, as Satan did, from heaven to hell, or that some potent enemy might have invaded well his land, and put him to the inglorious halter, or to the revengeful sword. But lo prosperity in conditions of gain and peace! The wicked in their seasons may have good success, be free from troubles others do receive Psal. 73. jer. 12. Conjecture not the worse of holiness, because unholy men do prosper in the world: they have their heaven here: till suddenly the oracles of God take place; and then in a moment they tumble to the ground, ingloriously, as Herod did, consumed of worms: proud wormsmeat that we are, threatening a final destruction unto others when we ourselves are the very next to be destroyed: Meteors, that blaze by night, and perish the next fair morning with the rising sun; vain glorious fury, boil on, boil on, your blood is not yet hot enough, is it? set your heart on fire then, the very wild fire of revenge. But is this a royal passion fitting for a King? to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon every light occasion the foment of a war? the dismal issue shows how vile it is with God: The worms within a month encounter him to death: Though just wars be necessary to repress bold sins, yet unjust are odious both to God and men: Dij talem terris avertite pestens: God in his good time take all such Herod's away from troubling of quiet men.  
So much of Herod and his passionate intention of a war: now come to the people against whom: the Tyrians and Sidonians: of them and their actions: Then Herod was hostilely intended against the Tyrians and Sidonians.   

Tyre and Sidon two ancient towns upon the Sirian sea, lay six German miles apart, not far from Herod's jurisdiction, Tyras the son of japhet built the one: and Sidon, Hams grandchild, did found the other, if Divines may be believed: So that Tyre in likelihood might be the ancienter: both mentioned Gen. 10. ver. 2. and ver. 15. But if heathens credit have, the Phaenicians built Sidon, than Tyre, and both before the Trojan war: justin. lib. 18. Curtius says, Agenor built them both: No matter which were the ancienter 〈◊〉 both famous towns of merchandise they we●●; the Sidonians Homer celebrates for many-a●ted, many-crafted, and cunning-crafted men: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Virgil for the verses or the kindred's sake, Sidonia Dido: though justin say she was born at Tyre: Famous Queen Dido, discontented at her hushands death, fled into afric; there built Carthage, and so renowned her sex, aswell as name, that once a woman got the third part of the world, justin. lib. 18. & lib. 2. at Tyre was Cadmus borne, that did build Thebes: and, for aught we know, ourselves might come from Tyre; at Tyre the art of navigation, and of making glass; the siderall science, and martial discipline, with many other learned arts, their first invention had. The freedom and incomparable commodity of the sea gave them variety of fame and fortune too: their youth they did diffuse throughout all the world, and who but Tyre and Sidon, in all the Colonies of afric and Europe did bear the name? as justin, Curtius, Plinij, Mela, and others report at large.  
But what need heathen authors? the sacred text is full: and gives praecedency perpetually to Tyre: From Tyre did David and Solomon fetch their Cedar for sumptuous building of a Temple to the omnipotent God. 2 Chron. 2.3. Tyre was the Mart and far for all the world: Fine wheat and spices; Unicorns horns and Elephants teeth; lead iron and tin, they were no traffic with them: But silk and purple; silver gold and pearl; the sardius, topaz, and the diamond; the Chrysolite and the onyx; the jasper sapphire and the emerald, with every other pretions' stone: their shops and garments were as rich below, as if they would compare with the pavement of the new Jerusalem above the stars: Read the 27. and 28 Chap. of Ezekiel, and wonder, whether ever there were a statelyer City in the world; then was this purple Tyre; this golden Tyre, nay, that is not enough, but this crowning Tire: Queen of the seas, nay goddess of the seas, whose merchants were princes and their chapmen the Nobles of the world. Thou great creator of new Princes, where, and when thou pleasest! Thou, whose very servants can sustain such loss of ponderous sums, without any sensible decay: as would make a Noble man of other Countries shrink into his prime original again! As the Prophet Esay doth describe thine honour in terms as rich, as thou art proud, Esay 23. Thou that fearest Neptune more than God, or Alexander the great; hast thou not yet been often enough destroyed? Once did Nebuchadnezar ruin all thy state: another time Alexander the great: Those Monarches honoured thee in attempting such a prize: And had the Roman Monarch Caesar been thy foe; thou hadst again been honoured here. But now 'tis Herod a vassal King. What is the cause between ye? or if not so; the pretence, what is it?  
Monarches and free Cities seldom do agree, these to preserve and magnify their own, invite the neighbour subjects to like freedom with themselves: those to maintain their ambition and their lust, strive to enslave the others like unto their own: Ambassadors, Agents and Merchants whosoever you be, that traffic into other common wealths, whose form peradventure may differ from your own; your licence is from God to preserve each other, in exchanging friendshipps, wealth, and wares: but no authority have you to destroy each others form. The stately melancholy comes aswell from God, as doth the sanguine mirth: Monarches as lawful as free cities are, free cities as legitimate as they: I speak for servants faith, that they be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meddlers in other Princely governments, where they have nothing to do: Preserve your own then; let others look to theirs, preserving is good, but over-magnifying ruins all, as Tyre and Sidon here were like to do: For which Herod was hostilely intended against the Tyrians and Sidonians.  
The greater riches are the greater prey: by arms that cannot, by submission must defend themselves: Your riches, Tyre, and want of arms are your destruction now; unless you do submit: it is better to want wealth then government of wealth: For which Herod was hostilely intended against the Tyrian and Sidonian Towns.  
There is a truer God of Tyre than they themselves: their pride and covetousness, their falsehood in their wares; the true God of Tyre doth justly punish now, in suffering Herod to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a denouncer of war against the Tyrian and Sidonian pride.  
Remember Tyre, you long ago were given of God for your Idolatry to Asers' tribe, Iosh. 19 v. 29. your Idolatry doth still remain, for which God suffers Herod now to threaten war upon you.  
Remember Tyre and Sidon, how that our Saviour Christ vouchsafed to come to you: Mat. 15. when never a Tyrian nor Sidonian would vouchsafe to come to him: but only a Syrophenician, dwelling near; whose daughter was so piteously perplexed with a devil. Now therefore he hath delivered you into Herod's hands, Deus impios per impios punit, God punisheth sinners by sinners greater than themselves; the Idolatrous Israelites by more Idolatrous Nebuchadnezer: the proud merciless Tyrians by Herod, that was more merciless than they.  
They that are prime in God's favour, shall be prime in punishment too, if they prove unthankful unto God: the Tyrians have praeheminence in both, and therefore in the method of God's revenge, the war is principally against the Tyrian town; against the Tyrians and Sidonians and principally against the Tyrians Herod caries a most bloody mind.  
Nay Tyre, you shall have judgement to a scruple now, you boasted that your chapmen were as rich as Noble men in other countries were: By what men sin, they shall be punished by the same: by chapmen did you sin, by chapmen shall you be punished; here is a chapman for you, but in a Nobler kind; if ye will join all together to make a good reward, Blastus shall mediate your peace unto the King. _____ So much of the Tyrians and Sidonians. Now of their action.  But they came all with one accord unto him. 
But who acquaints them with the displeasure of the King? Likely some messenger did advertise them of the King's design, some summons or some pretensive claim there was. A King's wrath is like the roaring of a lion, saith Solomon. Prov. 19.12. Now a lion's roaring is but a proem to the devouring of the next good prey he meets: and the wider he roars, the greater is the preparation of his stomach to devour: So is the fury of a King. Inferiors therefore must not look for much discussion of the cause, but presently appease the displeasure that's begun: and therefore they came all with one accord unto him: They came, and they came all; and they came all with one accord unto him.  
Unanimity is the Kingdom's wall and weal. Not like a heard of furious bulls that turn their heads one against another; but like the music of the Lute, where all the strings harmoniously agree: so come they now with one accord.  
It seems it was a popular estate; and that the Citizens had all their voices in matters of so great a consequence, as was the consultation of peace and war, such was the custom of Aristotle's time, Lib. 4. politic. cap. 14. and here, some hundreds of years after that. They came with one accord.  
And yet the cities came not all abroad, but men selected for the embassy of peace; The whole Kingdom may be said to do, whatsoever is done by eligible men.  
Ambassadors and agents are of ancient right: and must be able to persuade or to discuss a cause, and they by their embassadors came with one accord and persuaded Blastus. They are come then, but not yet admitted into the presence of the King.  
King's live in greater state than Free Cities do: there is no treating with them, unless some great Internuncio be made your friend: therefore they persuade Blastus. Arch-Prophet Nathan himself of old did not enter into David's presence, until some great attendant had preinformed the King: 1 Kings 1.23. Nor here the Ambassadors of Tyre (to preserve the ancient honour of the Jews Court:) dare once presume without the mediation of Blastus to enter the presence of the King: But they came with one accord, and having persuaded Blastus, the King's Chamberlain, one of, or one over the King's Bebchamber.   

But who may this Blastus be?  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek, in Latin German, is a branch or young twig in our English tongue: it skills not greatly what the name, but what the nature and office of the man imports: his office was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either one of the King's bedchamber, or one over the King's bedchamber, either Provost over the whole chamber (as the Imperial order is) or else one of the Chamber to his sacred person: it is uncertain which, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in office will bear both ingreek: But certain it is, that he was very near and very dear unto the King himself: some prime bedchamber man, at least, it may be of his secret Council too: such as Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 2. of his Polit. and 5. chap. men surpassing others in qualities laudable, and fit for Courts: Some strain it to the Treasurer or Secretary of State, because they have always free access to the presence of the King: but that cannot so properly be here, for they are neither of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither directly over, nor directly of the King's bedchamber; as here Blastus was: says my learned council of interpreters upon the text:  
Illustrious Princes have many noble servants, wise in the world's esteem, and gracious in their master's eyes: of this sort Blastus was. The matter they propound was fair, and advantageous to the King, as well as to themselves: So Blastus. he becomes the mediator of their peace.  

The Courtier justified against all his adversaries; English, Greek and Latin.  But O noble Blastus I find thee much accused: a Jury of interpreters have condemned thee for a corrupted man, I am ashamed to name them, there are so many of them: well oiled with gifts thou undertake'st the cause, they say, or else thou wouldst not speak a word. But which of them can prove it to be so? Why might not Blastus, being great in office, noble in disposition of nature, (as his very name imports) and prudently foreseeing, that the matter might be well accorded both for the King's purpose & the Tyrians future good, of his mere goodness, rather than of covetousness undertake the cause? Or if he had a large reward, yet should not their words be larger than his fee! if he had a large reward; yet it is excusable, because the labourer is worthy of his hire; especially in so good a cause as peace! If he had a large reward; yet the more excusable it is because the Tyrians and Sidonians were very rich, & very well able to bestow it upon him: rapacious Merchants, and proud inhabitants of Tyre; long had their unrighteous riches audaciously offended God: yet Blastus doth take none, but what they do most affectionately persuade him to accept: and therefore still the more laudable it was; for they persuaded Blastus saith the text: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they persuading Blastus of the King's Bedchamber.   

Persuading.  
So that he was neither pragmatical nor corrupt: not pragmatical; to undertake the cause till he was persuaded to it: nor yet corrupt; to undertake it for any thing so much as for persuasion, when once he saw the goodness of the cause! and therefore to argue more strongly still from the plain text itself; which is the end of all controversy: if really and indeed Blastus had a large reward; yet ought not any living man to say it was so: because the Scripture useth a more mollifying phrase; and only saith; he was persuaded to it. The most sacred Spirit of the text thus teaching the rudeness of the world not to defame a Court: (the derogation doth redound to the Prince himself:) but to ingratiate their manners with all candidness of speech; he says not, that they corrupted, but they persuaded Blastus. What then the very language of the holy Ghost names a mere persuasion, how dares the rudeness or the envy of inferior men call that very same thing corruption? And they persuading Blastus.  
You know that honour may invite, justice may require, yea want of safety may necessitate a man to have a suit at Court: For woe to the oppressed if they might not have recourse unto their King! yet more than woe if their mediators be ignobleminded men: Miserable is he, that dealeth with a gripe: twice miserable that with a propitious fool: but thrice lamentable, that meets with both in one: if ●●ch vices creep into a Court, the Court creeps out of honour by it: But God be thanked here is no such cause of Blastus to complain: in Artaxerxes evil Court Nehemiah he was good: in Ahashuerus evil Court Mordecay he was good: & in Herod's evil court why might not Blastus here be good? Doth not our Saviour say? Blessed are the peace makers. Mat. 5. thrice blessed than thou Blastus art: thy feet more beautiful, than others faces are; because thou bringest tidings of glad peace: that by thee the Tyrians dare to move, what by themselves they never durst to do, conditions of peace: And persuading Blastus, who was of the King's Chamber, they desired peace.  
A friend at Court is worth a Kingdom at ones need; the Kingdom of Tyre and Sidon: and more than that; he is worth the saving of ten thousand souls: rivers of blood and most abhorred death had likely been the end of all; if Blastus had not interceded for them!  
How much more good may Courtiers do then men of meaner place; if they would employ their utmost power! The Tyrians, they had lost their lives; and Herod, he had been the more condemned if Blastus had not been!  
Blastus their friend; Patron both of their goods and lives! by his breath now they live! _____ And having persuaded Blastus, they desired peace.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulabant pace●●: So much of their mediator; now to the substance of their petition itself; which was peace: they desired peace.  
Peace is the fair ornament both of Church and Commonwealth: peace is the lawful profit of the whole World: peace the desirab●● pleasure both of man and beast: Therefore they desired peace.  
The Tyrians in estate being very rich; and in freedom, richer than estate; might have been richer in pride then in freedom; and so have arrogantly replied, we are unused to serve; nor will we now begin. But weighing well their sufferances of old; they now desired peace.  
Happy they whose former wars can make them at the last desirous of a peace, more happy they that can desire it without a war, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they desired it.  
But by what means do they obtain it? Is the King so soon appeasable a man, as to grant it uponso small desire? How small? To pay submission is a dearer rent, then are ten thousand millions by the year: heroic spirits count it so; though base do not: which maketh Solomon say, Prov. 25. v. 15. A soft answer breaketh the bones: so that as he, whose bones are broken cannot rise up to be revenged upon you: no more can he, whose mind is appeased with a soft answer: they both sit still; as if they were eqnally well appayed. Renowned Solomon thou hast blessed my weary bones with sweetest sleep by that sweet phrase of thine; and taught us all great angers to appease by soft answers and submissive deeds. For they persuading Blastus did humbly desire peace; & obtained it of a furious King. Thus their submission did prevail something; their mediator more; being in favour with the King▪ their time and place as much as both: for wh●●●oyes in feasts and triumph are on foot, anger leaves boiling then: and so they took the King at Caesarea; where plays were ordained to Caesar's honour, there Herod clothed beyond himself, strove not to exceed the Nobles, but the very sun in richness of attire; as if owing more, more he would perform to Caesar's honour, than Phoebus should himself: time and place do much facilitate a suit: there they prefer their petition & obtain their ends. Peradventure some other consideration was in the articles of peace: what? did they buy their peace, so some Interpreters conceive: why not? undoubtedly Asa, joas & others by their public treasure did redeem their Kingdom's peace, 1. K. 15.2 K. 12. So might the Tyrians here by sums of money, commodities of wares, or by other gratifications entreat the peace: better lose a part then all; of honour, profit, or whatsoever else it be: their situation so commodious was, that traffic would easily recover the charges of their peace: whereas expense of war might chance to ruin all: therefore they prefer an unjust peace before the justest war: that could but pinch a while; but this for ever might undo them all: we Merchants are thought they; & therefore we desire not totry our right by force of Arms: we live by free trading into every part: if war begin, traffic will end with us; and so penury consume us all: for our borders are but narrow; our fields a barren soil; great multitudes of people to be maintained by it; more than ourselves are able to relieve; our corn and chief provision comes day by day from our neighbour's Country, the Country of ●●e Jews; the jurisdiction under Caesar is in Herod's hand; if he in his displeasure shall proclaim a war; nay if but forbidden the exportation of corn alone; the famine will consumeus all: and that is the main reason we desire peace; because our Country is nourished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the King's Country. Whether deservedly or no; we come not to dispute: Herod's displeasure is incurred; & his offended countenance we cannot bear; for we live by alimony from him: that is the reason we desire peace, because our Country is nourished by the King's Country. But will the King harken to such terms, as those? for it is not out of love, but of necessity, that ye seek a peace: and such a peace how long will it last, do ye think?  
Each Kingdom hath something that another needs: The pearling pride of Tyrian ware may please Herod no less than Herod's corn doth them. Besides, the time may come; that Herod may need their shipping, as much as they do now his corn: moreover what one kingdom wants, that another by the law of nature is bounden to supply; or else neighbour Kingdoms would for ever be at wars: & Herod unless he be a devil unsatiable in malice; having passed his royal word, will suffer them to enjoy their peace: however, they must take it de bene esse, if not the mero esse; because the greater part if not the whole country receive their alimony from the King's country. And they persuading Blastus desired peace because their Country was nourished by the King's Country!  
Needs must they stoop, whose sinews shrink for want of meat: famine makes stately men submit their proudest necks to Tyrant's feet: No man so strong, but famine will make weak: what the Grecian Captain said of old, the Tyrian; they say here: against a man man may prevail, but against nature no man can: and so they stoop.  
It is justice, that without command they yield some retribution unto him, by whom they receive nourishment; but if it be commanded once, it is justice with necessity then; which is a stronger band: and that's the reason why they stoop, Because they are nourished by the King's Country; and because they are commanded to stoop, or else they shall feel the power of Herod's hand; and know; that they are nourished by the King's Country.  
So I have done with the history of the Text; the conjectural doctrines and the general applications arising from it.  
Now there are two special applications remaining concerning our own Kingdom, our own time, and our own persons too: the one a laudative; the other an instructive part.  
The laudative is for thanksgiving unto GOD. Awake ye sleepy Saints; ye mellow dust of Ancestors awake, you that on Neginoth and Gitteth do excel; whose breasts have long been purified in hallowed earth; come all to David's choir; and let us sing loud praises unto him; that gives us Kings; sweet Kings of peace; by whom your children's children do live and die in joyful peace.  
And you all you, the flower of English blood; that do enjoy these fruits of peace: quails and manna in every field, nectar and ambrosia under every vine; the marrow of the land, and oil of seas, Neptune your fool, and Ceres your servant is, the gods of the heathen are become your slaves; whilst the God of gods is become your friend, and gives you Kings of peace, by whom you live and die in peace.  
To the scared temple than I say come all away, make up the Choir! higher and higher sing praises unto God; until he find himself well pleased with gentle thankes for such his more than gentle favour unto all, in giving Kings and times of peace.  
And you sweet sister Church of Tyre and Sidon that do border near; whose land is nourished partly by the Kings, keep this day sacred with ourselves, make up the Choir: higher and higher sing praises unto God until he find himself well pleased with more than humble thankes for such his more than gentle favour to you all in giving you so gracious a neighbour King a King of peace.  
No fuming Herod, no froward Rehoboam He, no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no war-braind man, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man, whose wisdom studies nothing more, than how he may make peace. As his Father was, so is he; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peace maker with all kingdoms round about, and why? But that every one may enjoy your own sweet pleasurable peace at home. Were there a King of alchemy; the wars would eat him up, could all your braziers turn their pewter into gold, yet the wars would eat them up: nay were all your faces as hard as adamant itself, yet the wars would bruise them to pieces like a potter's vessel. Your rings and jewels, your silks and amorous tokens, your chains of gold and books of rare delight; nay your religion itself, and all would be made but a speedy prey unto the bloody foe. Now silver flocks of sheep, and smother herds of cattles, your generous horses and your palaces of State, troops of revenues and curiosities of wares, your religion and the very love of God himself, they are all your own, because ye enjoy Kings and times & mediators of your peace. Great is the blessing of peace amongst us, oh that our praises were as great as it! Wonder many do, that of all nations we should enjoy such peace, wonder should I as well as they, if there were not an haereditary benediction in it: for of peaceable parents do peaceable children proceed: as his father was so is he: a man of peace! nay a maker of peace! Do we attribute it then altogether to the race? not so neither, but chief unto God, the giver both of the race and peace! a race may fail, but never God Cease we to wonder then, the God of peace doth love our land, and therefore blesseth us with Kings and times of peace, no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is our King. Let us in thankfulness live peaceably at home, love we our neighbours, as Christ the King of peace loved us, have peace with all men as much as in us lies: not for the belly sake, as the Tyrians with King Herod had; but for our Saviour's sake, who would we should have peace with all. He is worse than Herod that will not entertain a peace, when fair conditions offer to him; he is worse than a Tyrian, that will not seek for peace, when as the King's displeasure is proclaimed against all that bring disturbance to the Church or State, and when as nor they nor we can long be nourished without the pleasure of the King. For he is a King of peace, and thereby doth most justly entitle himself unto a kingdom greater than our own, For the most Christian King is he, who imitateth most our Saviour Christ, who is the prince of peace. For so suffered he the tares among the wheat, till harvest come, the ripeness of season that shall root out all. Yet if any offended have, there be many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near and dear unto the King, many gentle mediators, that will procure their peace.  
Or if you will not render thankes to God, because you enjoy the blessing of such a King, or because your mediators are as good as Blastus was: yet render thanks, because your land more happy is, than was the Tyrian and Sidonian soil: You are not nourished by other countries so much as they by you, they send to calk your ships, you feed their bowels with the finest wheat. Their silks and stuffs may please you well, but never nourish you so much as your own warm native cloth can do; the enliving restaurative of decaying heat. Their fruits and spices please your taste, but wholesome juicy meat engenders purer blood to nourish any body, than all their spices do, and in such meat doth our Kingdom most copiously abound above them all; Therefore, render praise to God. For there the emphasis is, at nourishing, not at pleasing, your kingdom is pleased, but it is not nourished by any other kingdom so much as by your own. Therefore render thankes to God, and please your own King, you are in better case than ever the Tyrians and Sidonians were. Some, if they durst, would say, what need this pleasing of him? Yes die power most justly is in him: Among the Romans two of the aediles might export their corn, as they thought fit; but with us the command is altogether in one man's hands, and so he may undo a foreigner, and pleasure his own without control, whensoever he shall please. Wherefore seeing his providence hath given you good liberty to use, worthily and wisely do you enjoy your peace, least falling into the power of cruel men, with doubtful sighs and groans in vain ye often do desire the liberty you lost. But if with prudence and thanksgiving you receive the present peace, you do invite the Lord to give you greater joy. Nor Origens' sepulchre nor Caracalla's tomb, nor many a future monument beside had ever so famous been at Tyre; if thus they had not well preserved their peace. Wherefore give thanks for the Churches and the Kingdom's peace; they shall prosper that love them both.  
So much of the Laudative. The Instructive shall conclude.  
Though your Country be nourished by no other earthly prince's land, yet by the King of heaven's country it is, take heed then how ye displease that King, the King of heaven and earth, the King of kings and God of gods, the supersupreme commander of all things, for by his country we are nourished every one: as how? or why? Heaven and earth are all his country, the sea, and all to blast, to blight, to burn, to drown, or how he please. But how should we displease him then? or who knows that he is displeased? O the question! The plague continues blue amongst us, the famine hath begun to whet her hungry teeth, the Cataracts of heaven are let lose: dry aries into watery pisceses changed, the ransom of a King into the subjects ruin, for military March is made a standing pool: All these are more than signs that the King of kings is highly displeased with us, and do you ask then who knows that he is displeased with us? or what the cause is, that he is displeased, do you ask? When as our sins so superabundant are, what marvel if he drown your corn with immoderate showers in the field to punish those that drown their brains with immoderate drinking in the house? What marvel if he suffer wheat to be miscarried at sea, to punish those by land that misimploy their wheat? What wonder if he destroy all nourishment of corn, rather than it should nourish a company of vagrant imps, that nothing but travel from sign to sign, and never scarce received the Sacrament in all their lives? What wonder if he raise the price of corn to punish those that raise the price of rents and wares? In sum, what marvel if our corn fail us, when we fail God in the good employment of our corn? Among a thousand of those miscreants scarce one will speak twelve syllables of grace in thankes to God for the greatest meal or other plenty that ever he received; but swear, forswear, curse, steal, riot, and domineer under every base sign, as if they were the only men, by whom the King and kingdom did subsist, whereas indeed they are a dishonour to the King, confusion to the kingdom, the offscouring both of men & beasts, and the very scum of all the land. I fear there are some thousands of those Egyptian beggars that never were baptised. So that drunkenness, gluttony, fraud, covetisme, the unworthy receiving, or not receiving of the Sacraments, and a million more are all in cause, why God denies this fruitful alimony, which formerly he gave. And do we then ask what is the cause? when as our sins so superabundant are. Believe not me, but S. Basil, and the word of God itself. Deut. 28.23. Basil, Hom. 7. to: 1. The heavens are turned to brass, because our foreheads are; and the earth to iron, because ourselves are iron-hearted both toward God & man: There is no pureness in the heavens, because there is no pureness in our lives, in the clouds we walk, and in the clouds we speak, by darkness of carriage and by mistiness of words men do obscure the very elements of Justice, as the clouds do them, by non-baptising water is the seed of the unbaptised most justly deprived of harvest seed: The nature of their sins hath changed the very nature of the year: The burden of sins hath taken the burden of sheaves away: last year the windiness of faith and lightness of religion hath made a light harvest amongst us, and this year as if the clouds were conjured all together to do a mischief to us, what a deluge have they threatened us of late. And how shall we appease this hungry anger of our God? saith zealous Saint Basil in the forecited place. You know what will offend him, well enough, and what will please him too, ye know: Will any wise man then provoke a Prince's wrath? decline it rather he should, as mariners do a storm. Procul à love & fulminibus live fare from offending Jupiter, or else he will thunderbolt you unto death: how much farther than from provoking the God of jupiter? will any man dig for wild fire with a sword? the word is too light, will any man dig for hellfire by such an high provoking of his God? If not, then leave all well known, rude, notorious sins. Did the Idolatrous dedicat a part to foreign Saints did the drunkard to his folly, the wanton to his lust, the witches to the Devil himself give the dedication of the last year's corn? therefore this year they shall have none to eat themselves, unless they leave these provocations, and dedicate all to God, to grace, and virtuous actions of the State; God will consume both the corn and them. Curse nothing either of your own or others, lest God bring a curse upon you and the whole land for it. Blot out the names of grievous usurers out of your towns: the earth shall yield you the greater usury of corn. Drunkards, thiefs, oppressors, be they never so great, let them be of small estimation with you; poor widows, fatherless, or whatsoever else, let them be of small or no reputation, unless they be godly poorer: especially the Egyptian troops of unbaptised vagrants, that are borne, no man knows where. Poor souls, how might they live in happiness again, if corn were but as cheap as once it was! But they offer scorn and abuse both to God and man, so soon as ever things are cheap, nay to this very hour they boast, that they can make bread of beans, of acorns, nay of knots of straws rather than they will starve. O miserable! what if they can? will they therefore provoke the Lord? can they make bread of iron or drink of brass? If not, be still then and know, that the God of Scripture will be true, and if you still proceed to challenge him by such epidemical sins, as hitherto ye have, he will turn your heavens to iron & your earth to brass: Deut. 28.23. And as soon shall Dives make Lazarus bring him water to cool his tongue in hell, as you shall make drink enough of brass to quench your dropsy thirst.  
Ye Nobleses and rich men of the land; if poor men will not reclaim themselves; yet do ye arise and go to God for peace! You are all nourished by the King of heaven's country, aswell as they; nay more than they, by how much more you do enjoy: But you think you have not so much need, as they! yes; I will show you how! the curse will light on you, though they unworthy be: for with greater freedom might you eat; if plenty were on all: but now not so, the want of others redounds as sin to you: as Lazarus to Dives did: Besides consider well, how honourable a blessing to your Kingdom it were, to live in peace with God; and plenty among all: how dangerons if otherwise! Famine, of all humane calamities the chief, doth mischief that, which swords and shipping could never spoil; and though your enemies seem to sleep a while, as Herod did conceal his lurking spleen, till famine had circumvented them of Tyre; but when dearness of corn arose, then arose his wrath; and what by sea he never durst, by famine now he dares to do in threatening them a war: so will your enemies do to you, thereaten and conquer too; if the King of heaven withdraw his nourishing hand: 'tis not the poor, but rich men's goods they seek! and rich and poor and all must yield, when famine comes: Public necessity hath no law, but to the Lawgivers mercy only must it sue for conditions of peace because your Country is in all things nourished by the King of heaven's country.  
Rich and poor; unless we be foolisher than the Tyrians were, with feathered and solicitous speed should we this day procure our peace from God, they theirs from Herod but a mortal man, because their country was nourished by Herod's country: and is not ours much more by Gods? nor can we any way endure his offended ire! blast us by war, blast us by famine, by spongy clouds and by tempestuous hail, by scorching summers and snowy winters he may empoverish us how and when he please, though war do not arise, yet if he do but withhold his nourishing hand, within a year or two we shall be utterly undone; because our Country in every thing is nourished by the King of Heaven's Country: therefore by all the means of Christendom let us solicit our peace with Him, the King of Kings and God of Gods: Sea, Land, Aire, Waters, Winds, Stars, Angels good and bad are all at his command: submit to him, as the Tyrians to King Herod did: confess he hath been more gracious to us, than ever we to him, be hearty sorrowful for every transgression that is past, fast and lament for offending him, that fasted forty days for you: and when you fast, give a charitable part of that you spare unto the poor; lest otherwise it be thought you fast to save charges more than save your souls: henceforward drink for strength and not for wantonness, for hunger eat, and not for lust: correct the rudeness both of your own and others sins: in every thing give thankes to God, perform himdaylie service for whatsoever you enjoy: bless every thing ye do converse withal: live sweeter, newer, fresher in graces, than the spring itself in flowers is: suppose God be displeased more than Herod was, he will be easier pleased too: join we all with one accord, as here the Tyrians did: go all to Blastus; make him the mediator of our peace: If any man have sinned we have an advocate with the Father saith S. john: We have a Blastus, saith Esay; germane de radice jesse: a branch of the root of Jesse: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lordly Blastus indeed: Mediator both for Church and Common wealth, there is one near and dear enough unto the King of Heaven himself: who is gone before to make our peace, to prepare our several mansions, and gently to usher us into the presence Chamber of the great King, even Jesus Christ the righteous, and he is the propitiation for all our sins: go all with one accord to him: the prayers of a Kingdom shall be sooner heard, then of a single man: beseech him humbly to mediate all your peace: 'tis all but one the forgiveness of sins: You therefore for me, and I for you, and each and all for one another make supplication unto him; so to pacify his father's ire, so to enwise and envertue us all with future grace, that we never may offend him or his Father any more; because our Kingdom is nourished in every particular by the King of Heaven's Country.    
To the same God the Father, and his only Son jesus Christ, and to the holy Ghost be all honour & glory world without end. Amen.  
FINIS.